EXPLAINED AND DEFENDED, IN A SERIES OF BY TIMOTHY DWIGHT, S. T.D. LL. D. LATE PRESIDENT OF YALE COLLEGE, WITH A Memoir OF THE LIFE OF THE AUTHOR. IN FIVE VOLUMES. VOL. V. LONDON: STEREOTYPED AND PRINTED BY J. HADDON FOR WILLIAM BAYNES AND SON, PATERNOSTER ROW; AND THOMAS TEGG, CHEAPSIDE; SOLD BY H. S. BAYNES AND CO. EDINBURGH; M. KEENE, AND R. M. TINS, DUBLIN; AND ALL OTHER BOOKSELLERS, SERMON CXL. THE MEANS OF GRACE. ORDINARY MEANS OF GRACE. THE USEFULNESS OF PRAYER TO INDIVIDUALS. PRAY WITHOUT CEASING. 1 THESSALONIANS V. 17. · IN the preceding Discourse, I considered the nature and seasons of prayer, and the obligations which we are under to pray. I shall now discuss, at some length, the fourth subject proposed at that time; viz. the usefulness of prayer. The observations which I shall make concerning this subject will be included under the following general heads : The usefulness of prayer by its own proper influence ; and, Its efficacy in procuring blessings from God. The first of these heads, viz. the usefulness of Prayer by its own proper influence, I shall consider as it respects individuals, families, and public societies. In this Discourse it is my intention to exhibit the usefulness of prayer to individuals, by its proper influence on them selves. Before I proceed to the direct discussion of this subject, it will be useful to observe, that the personal concerns of an individual are the proper subjects of secret prayer. The pro priety of such prayer is wholly derived from the fact, that we have many important interests which are only personal, and require to be transacted between us and our Maker. In their very nature, they are incapable of being disclosed to our fellow-creatures, without material disadvantages. Often they are such as we would not on any account reveal to any human being whatever. Often the disclosure, although not injurious to our moral or intellectual character, would wound our delicacy, or involve us in other kinds of distress. In a multitude of instances, where they are already partially known, we are still unable to disclose them entirely, and with that freedom which is indispensable to the due performance of this duty. Before our Maker, strange as it may seem, we can use a freedom of communication which cannot be exercised towards any created being. We know that he is already acquainted with whatever we have experienced, done, or suffered, either within or without the mind. We know that he is infinitely removed from all the partialities and prejudices, from all those cold, unkind, and contemptuous sentiments, which are so generally cherished by our fellow-men. We know that he will not betray us; but, however unworthy we have been, will regard us, if sincere and penitent, with kindness and mercy. We approach him therefore with a freedom, a confidence of communication, which can be used towards no other being in the universe. Besides, God is nearer to all men, than any man to another. If we are willing to choose him as our friend, he is infinitely the nearest, the best, the most affectionate of all friends. With him therefore a communion can, and does exist, which no creature can hold with a fellow-creature. In consequence of these facts, a freedom, and a fervency also, exists in secret prayer, when the subject of it is our personal concerns, which cannot exist in the presence of others. With these things premised, I observe, that the usefulness of prayer to individuals is found, 1. In the peculiar solemnity which it naturally induces on the mind. In secret prayer, a man comes directly into the presence of God. This great and awful Being is the source of all solemn thoughts and emotions in his creatures, and the object in which such thoughts ultimately terminate. Every thing in his character, every thing in our character and circumstances, every thing in our relations to him, and in the situation in which we are thus placed, the end for which we have entered our closets, the duty which we are performing, the retirement from the world, the presence of God, and the consciousness that his eye is on our hearts, all these conspire to drive away every trifling thought, and to banish every improper emotion. It is scarcely possible that the man, who has withdrawn to his closet, for the purpose of meeting God face to face, and who here remembers before whom he stands, on what business he has come, and of what importance that business is to himself, should fail to fix his thoughts in solemnity and awe, and hush every tendency to an unbecoming emotion. To all men this state of mind is eminently useful, and indispensably necessary. Spiritual and immortal concerns demand, of course, and most obviously, this state of mind. We cannot attend to them in any other state with advantage, nor without serious disadvantage. We cannot see them as they are, nor feel them as they are. We cannot be influenced to attend to them, nor to provide for them, as they indispensably demand. As they are of all possible consequence to us, so this state of mind, the only one in which we can usefully attend to them, becomes of a proportional impor tance. Thus, forgiveness of sin, a restoration to holiness, resolutions to perform our duty, the effectual pursuit of salvation, and the final escape from ruin, can never be useful objects of attention and effort to him, whose mind is not settled in that state of solemnity which these mighty concerns require. The soul which is given up to levity regards them, of course, wita habitual indifference, and not unfrequently with habitual contempt. By a man of this character therefore they will be neglected and forgotten. 2. Prayer is useful to an individual, as it enlightens and quickens the conscience. Conscience is the judgment of the mind concerning its moral conduct, both internal and external. By this judgment of the mind, we are, and of necessity must be, ultimately directed in every case of a moral nature. It is therefore of the utmost importance that it should be formed aright. |